Int J Ayu Pharm Chemijapc.com/upload/MNAPC-V12-I3-(v12-i2-23)-p-187-196.pdf · Sangraha kala revealed the usage of Prahelikas in the phrasing of few Ayurvedic formulations ... Upanishads,

Greentree Group Publishers

Received 02/02/20 Accepted 11/04/2020 Published 10/05/2020

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Subramanian and Thuhina Greentree Group Publishers © IJAPC Int J Ayu Pharm Chem 2020 Vol. 12 Issue 3 www.ijapc.com 187 [e ISSN 2350-0204]

Int J Ayu Pharm Chem REVIEW ARTICLE www.ijapc.com

e-ISSN 2350-0204

ABSTRACT

Sanskrit may be deemed the lingua franca for the study of Ayurveda as almost all Ayurvedic

treatises were written in Sanskrit. Sanskrit played a major role in the accumulation and

propagation of knowledge in ancient India. Prahelika is a question, riddle like statement,

encrypted message or description which is not easily understood first. They are esoteric devices

that demand the reader to apply logic and knowledge skills to decipher them. The usage of such

esoteric techniques in Ayurvedic texts is quite sporadic in nature and are not found in ancient

Ayurvedic classics like Caraka Samhita and Sushruta Samhita. During the Samhita kala of

Ayurveda (Period of Compendia), advancements occurred in the development of Ayurvedic

principles. But, during the Sangraha kala of Ayurveda (Period of Compilations), advancements

occurred mostly in the development of new practices and therapeutic formulations. Texts like

Sahasrayoga, Vaidyamanorama, Chikitsamanjari etc. which belong to the Sangraha kala have

been popular for generations in Kerala. The authors of these Ayurvedic treatises who were

proficient in the knowledge of Sanskrit Vyakarana (grammar) and Sahitya (literature) naturally

incorporated the literary ideas and devices of Sanskrit which were prevalent during their period.

In all probability, the authors might have used esoteric literary devices like Prahelikas to

demonstrate their specialized knowledge and to challenge the reader with entertaining

wordplay. It may also have been aimed at reserving the practice of Ayurvedic Medicine for a

few qualified practitioners. A scrutiny of the Ayurvedic texts of both Samhita kala and

Sangraha kala revealed the usage of Prahelikas in the phrasing of few Ayurvedic formulations

in Kerala Ayurveda texts which were written in the Sangraha kala. This article specifically

aims at analyzing the usage of prahelikas in the phrasing of popular Kerala Ayurvedic

formulations like Nayopayam kashayam, Amrutotharam kashayam and Kalasakadi kashayam.

The quantity of drugs and their ratios to be taken for the preparation of these formulations are

Prahelikas in Nayopayam Kashayam, Amrutotharam Kashayam

and Kalasakadi Kashayam

Atul Subramanian1* and Thuhina K C2

1Department of Samhita and Siddhanta, Rajiv Gandhi Ayurveda Medical College, Mahe, Puducherry, India

2Kozhikode, Kerala, India

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Greentree Group Publishers

Received 02/02/20 Accepted 11/04/2020 Published 10/05/2020

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not given directly in these verses. The authors of the verses of these formulations have used

Prahelikas in their phrasing as literary devices which enhances the learning processes to pique

the scientific curiosity of the reader, challenge them and create interest in them.

KEYWORDS

Sanskrit; Prahelika; Nayopayam; Amrutotharam; Kalasakadi; Kashayam

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INTRODUCTION

Sanskrit and Prahelika in Ayurveda

Sanskrit played a major role in the

accumulation and propagation of

knowledge in ancient India. Vedas,

Upanishads, Smritis, Artha sastra, Itihasas,

Puranas, Darshanas, Classical texts of

ancient Hindu medicine etc. were all

written in Sanskrit. Sanskrit may be deemed

the lingua franca for the study of Ayurveda

as almost all Ayurvedic treatises were

written in Sanskrit. The texts, basic

principles and terminology of Ayurveda are

all firmly rooted in Sanskrit. Proficiency in

Sanskrit is almost a pre requisite for an

accurate understanding of the principles,

practices and formulations of Ayurveda.

The texts written in Ayurveda may be

classified into those written during the

Samhita kala of Ayurveda and those written

during the Sangraha kala. The Samhita kala

(Period of Compendia) of Ayurveda was

the Period in which Ayurvedic classical

texts like Charaka Samhita, Susruta

Samhita, Ashtanga Sangraha, Ashtanga

Hrudaya etc. were written. This period was

characterized by great advancements in the

development and evolution of the

fundamental concepts and theories of

Ayurveda. This period was from 1000 BCE

to 500 CE.1 Samhita kala was followed by

Sangraha kala (Period of Compilations)

which started in the 5th Century CE and still

continues.2 During the Sangraha kala of

Ayurveda (Period of Compilations), there

were no new significant additions in the

form of development of the original

Ayurvedic concepts and theories.

Advancements occurred in the form of

development of new therapeutic

preparations and formulations. It saw the

advent of Compilation texts like

Sahasrayoga, Vaidyamanorama,

Yogamruta, Vaidyamanjari and

Chikitsamanjari. They are collections of

formulations that have been popular for

centuries in Kerala.

Ancient Ayurveda Vaidyas were a part of

the knowledge-oriented classes in society

and were proficient in Sanskrit. They also

had mastery over the Sciences and literary

genres which were extant during their time.

Hence Ayurvedic treatises have been

greatly influenced by the authoritative

sources like Vedas, Upanishads, Smritis,

Artha sastra, Itihasas, Puranas, Darshanas

etc. A scrutiny of the Ayurvedic texts of

both Samhita kala and Sangraha kala

revealed that Ayurveda authors of the

Samhitakala have utilized Upamas

(similes) in the texts while Ayurveda

authors of the Sangrahakala utilized both

Upamas and Prahelikas in the texts.

Prahelikas (riddle like statements or

encrypted messages) are literary devices

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used by skillful authors to demonstrate their

wisdom and to challenge the reader with

entertaining wordplay. Prahelikas are

found mainly in the context of

pharmaceutical formulations. Such

encryptions may also have been aimed at

reserving the practice of Ayurvedic

Medicine for a few qualified practitioners

and keeping the non-qualified away from

the practice of Ayurveda. A scrutiny of the

Ayurvedic texts of both Samhita kala and

Sangraha kala revealed the usage of

Prahelikas in the phrasing of few

Ayurvedic formulations like Nayopayam

kashayam, Amrutotharam kashayam and

Kalasakadi kashayam in Kerala Ayurveda

texts which were written in the Sangraha

kala. This article specifically aims at

analyzing the usage of prahelikas in the

phrasing of popular Kerala Ayurvedic

formulations like Nayopayam kashayam,

Amrutotharam kashayam and Kalasakadi

kashayam.

Prahelika

As per Monier-Williams Sanskrit-English

Dictionary, Prahelika is an enigma, riddle,

puzzling question.3 According to Oxford

dictionary, Riddle is - A question or

statement intentionally phrased so as to

require ingenuity in ascertaining its answer

or meaning.4 They are used by skillful

authors to demonstrate their wisdom and to

challenge and amuse the reader with

entertaining wordplay. Prahelika is thus a

question, riddle like statement, encrypted

message or description which is not easily

understood first. They are esoteric devices

that demand the reader to apply logic and

knowledge skills to solve them. Sanskrit

prahelikas are quite interesting in that they

contain coded information which are firmly

rooted in Indian sciences and literature.

Prahelika in Nayopayam kashayam,


kashayam

Ayurvedic authors of the Sangraha kala

have utilized prahelikas in the phrasing of

yogas like Nayopayam kashayam,


kashayam. These kashayas are widely

prescribed by Ayurvedic practitioners. But

most practitioners don’t fully realise the

import of the riddles in these verses and

how to decipher them. The ingredients and

their ratios to be taken for the preparation of

these yogas are not given directly in the

descriptive verses of these formulations.

Instead the authors of these verses have

used Prahelikas as literary devices which

enhances the learning processes to pique

the scientific curiosity of the reader,

challenge them and create interest in them.

Nayopayam kashayam

Nayopayayanamitairbalajeerakanagarai:

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Kwatha: peeta: pramathnati

sameeranabalam balal

(Vaidyamanorama)5

Translation –

As per Vaidya Manorama, Bala (Sida

cordifolia)6, Jeeraka (Cuminum cyminum)7

and Nagara (Zingiber officinale)8 are to be

taken in quantities corresponding to Naya,

Upaya and Ayana respectively. The

prepared Kashaya is beneficial in Vataja

rogas.

The decoding of the terms Naya, Upaya and

Ayana is to be done to determine the

quantities of the ingredients to be taken for

preparing the Kashaya.

Naya - According to Monier-Williams,

Naya means conduct, good management,

polity, civil and military government9.

According to Vachaspatyam, Nayavisarada

is the person having the Shaadgunya (6

qualities) told in Neeti sastra10. The 7th

Adhikarana of Kautilya's Arthashastra

deals with Shaadgunya ie. "Six-Fold

Policy". Kautilya enumerates the 6-fold

foreign policy to be followed by a State

while dealing with other Kingdoms. They

are sandhi (peace), vigraha (war), ásana

(observance of neutrality), yána

(marching), samsraya (alliance), and

dwaidhibhava (making peace with one and

waging war with another) are the six forms

of state-policy11.

Thus, in this verse Naya stands for

Shaadgunya and implies the usage of 6

parts of Bala in the preparation of the

Kashaya.

Upaya - Upaya means coming near,

approach, arrival. It also means – that by

which one reaches one’s aim, a means or

expedient, way, stratagem. Upaya also

stands for a means of success against an

enemy12. Amarasinha, the author of

Amarakosa has described the Upaya

Chatushtaya (4 types of Upaya) namely –

Sama, Dana, Danda, Bheda13.

The 13th Adhyaya of 1st Adhikarana of

Kautilya's Arthashastra has explained 4

stratagems to be used by the King against

those in his own state who are discontented

– Sama (conciliation), Dana (by gifts),

Bheda (by sowing dissension), Danda (by

punishment)14.

Thus, Upaya stands for Upaya Chatushtaya

and implies the usage of 4 parts of Jeeraka

in the preparation of the Kashaya.

Ayana- Ayana means a path, circulation. It

means sun’s road north or south of the

equator, the half year15. There are 2 ayanas

– Uttarayana and Dakshinayana.

Uttarayana is the period when sun is seen

traversing to the north of equator16.

Dakshinayana is the period when sun is

seen traversing to the south of equator17.

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Thus, Ayana stands for the 2 Ayanas and

implies the usage of 2 parts of Nagara in the

preparation of the Kashaya.

The decoding of the prahelika revealed that

6 parts of Bala, 4 parts of Jeeraka and 2

parts of Nagara are to be taken for the

preparation of Nayopayam Kashayam.

Amrutotharam kashayam

Nagaramritahareetaki kramat

Nagahastanayananghribhagasa:

Sadhusiddhamudakam sasarkaram

Nasayatyakhiladoshajam jwaram

(Sahasrayogam)18

Translation –

As per Sahasrayogam, Nagara (Zingiber

officinale)19, Amrita (Tinospora

cordifolia)20 and Hareetaki (Terminalia

chebula)21 are to be taken in quantities

corresponding to anghri bhaga of Naga,

Nagahasta and Naganayana. The prepared

Kashaya called Amrutotharam kashayam or

Nagaradi kashayam when taken with

sarkara is beneficial in all kinds of fever.

The decoding of the terms Amrita, anghri

bhaga, Naga, Nagahasta and Naganayana

is to be done to determine the quantities of

the ingredients to be taken for preparing the

Kashaya.

Amrita stands for Pathya (Hareetaki),

Amalaki and Guduchi22. Guduchi

(Tinospora cordifolia) is indicated in

Jwara23. Thus, in this context the

Malayalam translators of the text

Sahasrayoga, K V Krishnan and S Gopala

Pillai have taken Amrita as Guduchi18.

Anghri stands for Pada24. Anghri means a

foot or foot of a seat25. Anghri bhaga is thus

used metaphorically to mean Pada bhaga

or ¼ quantity.

The word Naga has varied connotations

including - relating to serpents, snaky,

serpentine and belonging to an elephant,

elephantine etc26. In this context, since

Nagahasta (forelimbs of naga) is also

mentioned, the connotation of ‘gaja or

elephant’ is to be taken for the term ‘Naga’

as serpents are limbless. There is an

old Hindu belief about Ashtadiggajas

(Ashta + dik + gaja) i.e elephants in eight

directions who support the earth and bear

the burden of the earth in eight directions.

Amarasinha, the author of Amarakosa has

described the names of these eight

elephants -Airavata, Pundarika, Vamana,

Kumuda, Anjana, Pushpadanta,

Sarvabhouma, Supratika27. The term

‘Naga’ here stands for the Ashtadiggajas

and by extension denominates 8 parts.

Anghri bhaga of Naga means ¼ of 8 parts

i.e. 2 parts. Thus, this implies the usage of

2 parts of Nagara in the preparation of

Amrutotharam kashayam.

Hasta means the hand28. The word

‘Nagahasta’ thus literally means ‘hands of

the elephants’. But here, the author has

quite amusingly included the trunk of the

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elephant also as a hand. The term

‘Nagahasta’ here stands for the trunk along

with forelimbs of the Ashtadiggajas and by

extension denominates 8*3 = 24 parts.

Anghri bhaga of Nagahasta corresponds to

¼ of 24 parts i.e. 6 parts. Thus, this implies

the usage of 6 parts of Amruta in the

preparation of Amrutotharam kashayam.

Nayana means the eyes29. The word

‘Naganayana’ thus literally means ‘eyes of

the elephants’. In the context of this verse,

the term ‘Naganayana’ here stands for the

eyes of the Ashtadiggajas and by extension

denominates 8*2 = 16 parts. Anghri bhaga

of Naganayana corresponds to ¼ of 16

parts i.e. 4 parts. Thus, this implies the

usage of 4 parts of Hareetaki in the



2 parts of Nagara, 6 parts of Amruta and 4

parts of Hareetaki are to be taken for the


Kalasakadi kashayam

Kalasakavijayamahoushadhai:

Sadhitam rasayugakshibhagasa:

Vaarivaarayati sula trid bhraman

Vegineemapi vishoochikam kshanat

(Chikitsamanjari, vishoochika chikitsa)30

Translation -

As per Chikitsa Manjari, Kalasaka

(Kaidarya - Murraya koenigi)31, Vijaya

(Hareetaki - Terminalia chebula)32 and

Mahoushadhi (Nagara - Zingiber

officinale)33 are to be taken in quantities

corresponding to Rasa, Yuga and Akshi

respectively. The prepared Kashaya is

indicated in the management of

Vishoochika.

The decoding of the terms Vijaya, Rasa,

Yuga and Akshi is to be done to determine

the quantities of the ingredients to be taken

for preparing the Kashaya.

Vijaya stands for Hareetaki, Vacha,

Jayanti, Sephalika, Manjishta,

Shamibheda, Agnimantha and Bhang34.

Hareetaki is having Dipana, Pachana,

Vatanulomana karma which is useful in the

management of Vishoochika. Thus, in this

context, D Sreeman Namboothiri, the

Malayalam translator of Chikitsa Manjari

has taken Vijaya as Hareetaki35.

Rasa refers to - taste, flavor (as the principal

quality of fluids, of which there are 6

original kinds, viz. madhura, sweet; amla,

sour; lavana, salt; katuka, pungent; tikta,

bitter and kashaya, astringent36. Thus, this

implies the usage of 6 parts of Kalasaka

(Kaidarya), in the preparation of

Kalasakadi kashayam.

Yuga refers to – an age of the world, long

mundane period of years of which there are

four viz. 1. Krita or Satya, 2. Treta, 3.

Dvapara, 4. Kali37. Thus, this implies the

usage of 4 parts of Vijaya (Hareetaki) in the

preparation of Kalasakadi kashayam.

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Akshi refers to – the eye; the number two38.

Thus, this implies the usage of 2 parts of

Mahoushadhi (Nagara) in the preparation

of Kalasakadi kashayam.


6 parts of Kalasaka (Kaidarya), 4 parts of

Vijaya (Hareetaki) and 2 parts of

Mahoushadhi (Nagara) are to be taken for

the preparation of Kalasakadi kashayam.

CONCLUSION

Sanskrit may be deemed the lingua franca

for the study of Ayurveda as almost all

Ayurvedic treatises were written in

Sanskrit. Sanskrit remains the common

language of Ayurveda vaidyas for the study

and understanding of Ayurveda. The

authors of the Ayurvedic treatises were

proficient in the knowledge of Sanskrit

Vyakarana and literature and they naturally

incorporated the cultural and literary ideas

which were prevalent during their period.

Prahelika may be defined as - a question,

riddle like statement or encrypted message.

They are esoteric devices which were used

by skillful authors to demonstrate their

specialized knowledge and to challenge and

amuse the reader with entertaining

wordplay. Prahelikas may have been used

by the ancient Ayurvedic authors for coding

and interpreting the traditional knowledge

of Ayurveda. It may also have been aimed

at reserving the practice of Ayurvedic

Medicine for a few qualified practitioners

who were proficient in Sanskrit. Ayurvedic

authors of the Sangraha kala have utilized

prahelikas in the phrasing of Ayurvedic

formulations like Nayopayam kashayam,


kashayam. The ingredients and their ratios

to be taken for the preparation of these

formulations are not given directly in the

verses. Only a proper and thorough scrutiny

and decoding of the prahelikas firmly

rooted in Sanskrit literature, will enable the

reader to decipher the ingredients and their

quantities required to prepare the Kashayas.

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BIBLIOGRAPHY

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3. Williams – Monier Monier. A Sanskrit

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Orientalia; 2nd edition, vol II, 2005, 519p.



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publishers; 2010. 208 p.










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Int J Ayu Pharm Chemijapc.com/upload/MNAPC-V12-I3-(v12-i2-23)-p-187-196.pdf · Sangraha kala revealed the usage of Prahelikas in the phrasing of few Ayurvedic formulations ... Upanishads,